37. The first Chapter. Of Predestination. Vpon the ninth chapter to (part 4)

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VVhether God would kill or destroie anie man.

⁵²⁶ 59 But there ariseth a doubt, whether God would kill or destroie anie man: for it is written, that The sonnes of Helie hard not their fathers words, bicause the Lord would slaie them. In the 18. and 33. chapters (for both the chapters are of one argument, ⁵²⁷ although Ierom shewed some difference betwéene them, yet so small, as it maketh in a maner no matter) Ezechiel, ⁵²⁸ vnder the person of God saith; As trulie as I liue, I will not the death of a sinner, but that he conuert and liue. And in Esaie 28. chapter, it is read; I, saith the Lord, will doo a strange worke; namelie, to punish you: wherevpon it is gathered, that it is farre from the nature of God to laie punishments vpon vs for sinnes. Wherefore it is euerie-where pronounced of the church, that the propertie of God is to forgiue, and to be mercifull. ⁵²⁹ And in the first chapter of Wisedome (if yet we shall allow of that booke) it is written; God made not death, ⁵³⁰ nor delighteth in the destruction of the liuing. Furthermore, the name of the verie same GOD is called in the holie scriptures Iehouah; which soundeth nothing else, than Being, or, To be. Wherefore Augustine in his booke De vera religione, the twelfe chapter saith; that The nature of God is To be; forsomuch as all things haue from thence euen that being that they haue. But death bringeth to passe, that things cease to be; so that it séemeth not to procéed from God. And in Genesis it is written, that God made man a liuing soule. ⁵³¹ wherevpon it followeth, ⁵³² that he did not so make him, that he would destroie him; but rather that he should liue. And in the 29. chapter of Ieremie it is said; My thoughts are the thoughts of peace, and not of affliction, saith the Lord. Neuertheles, we vnderstand here, that he would destroie the sonnes of Helie. And Ieremie in the lamentations saith, ⁵³³ that God minded to ouerthrowe the wall of Zion. And in Zacharie it is said; Euen as God thought to punish you, ⁵³⁴ what time as your fathers prouoked him to wrath: so now haue I determined to doo well vnto you. And there is a place extant in the 14. chapter of Esaie, ⁵³⁵ wherein by manifest words it is declared, that God consulted and decréed with himselfe vtterlie to destroie the Babylonians and Assyrians. And verie manie testimonies, for the confirmation of this matter, might be gathered out of the holie scriptures: but bicause wée méete with them euerie-where, I will passe them ouer.

60 As touching the discourse which we haue in hand; first we must determine of some certeine thing; secondlie, we must incounter the testimonies and reasons, which may séeme to be against the definition set downe. First of all, ⁵³⁶ the nature of death is to be distinguished: bicause there is one of the soule, and another of the bodie. As touching that of the bodie, it would be superfluous to saie anie thing; séeing by the sense we perceiue the same to be nothing else, but a departure of the soule from the flesh. Wherfore, on the other side we affirme, that the death of the soule dooth then happen, when we for sinne sake are separated fro~ God. Vnto these things, ⁵³⁷ this also is to be added, that the death of the bodie dooth depend of the death of the soule; for vnles that had gone before, this should not followe: wherevpon Paule most trulie wrote; that By sinne came death into the world. Onelie Christ is here to be excepted, who onelie died without sinne: albeit that neither he, in verie déed, died altogither without sinne, séeing that he bare our sins on his bodie vpon the crosse. ⁵³⁸ But the procurer of death (as Augustine saith in his fourth booke De ciuitate Dei, ⁵³⁹ the 12. chapter) was the diuell: for he was therefore of Iohn called A murtherer euen from the beginning, ⁵⁴⁰ bicause he persuaded the first men vnto sinne. Euen as Christ therefore is the mediator of life, so is the diuell, of death. And it is written, that Sinne entred into the world by one man, bicause that same one, that is, the first man, was corrupted by the diuell. ⁵⁴¹ Therefore saith Augustine; God made not death absolutelie and by it selfe, but for a iust recompense imposed the same vpo~ sinners. For in verie déed it is one thing to produce a thing absolutelie, and by it selfe; and another thing iustlie to lay it vpon vs; for all things that are doone of God by themselues, are in verie déed good: ⁵⁴² for God sawe all things that he had made, and they were verie good.

Those things also which are laid vpon vs for a reward of sinnes, although in their owne nature they be euill, that is to saie, against our nature; yet so far foorth as they haue the nature of iustice, they ought to be counted for good things. For the plaine declaration whereof, Augustine vseth a verie apt similitiude; ⁵⁴³ When a iudge condemneth a man to execution, ⁵⁴⁴ he is not properlie said to haue doone the execution, seeing the guiltie man procured the same to himselfe. Wherefore there is a certeine will of God absolute, and another (as Augustine calleth it) recompensing, ⁵⁴⁵ To whether of those belongeth the present place, wherein it is said, that God would destroie the sons of Helie? Whether shall we vnderstand it of the absolute will, or of the recompensing will? Doubtlesse of the recompensing; bicause of the absolute will it must not be vnderstood. Therefore (saith Augustine ) it is most iust, that when our soule shall of his owne will depart from God, it should be separated from his bodie, whether it will or no. In like maner, there would be a difference put betwéene the conditions of sinners; ⁵⁴⁶ for there be some of them which sorrowe that they haue sinned, and whom it repenteth of their sinnes committed: these men, as they belong to the election, euen so doo they exercise the faith wherewith they are adorned.

61 Of this kind of sinners speaketh God, when he saith in Ezechiel; ⁵⁴⁷ I will not the death of a sinner. And this will of God is so firme and stedfast, as he confirmeth the same with an oth; As trulie as I liue (saith he) I will not the death of a sinner. But others doo so sticke in their wickednesse, as they are neuer led with anie repentance; forsomuch as they belong to the number of the reprobates: these men assuredlie God would haue to die. And for a truth, after that they haue fulfilled the measure of their gréeuous sinnes, it is requisite that they should die; that one daie at the length they may make an end of their sinning. Therefore, whereas the prophet saith vnder the person of God, that He will not the death of a sinner, it must not be vnderstood vniuersallie, as touching all; but of some certeine. We might also adde with manie diuines that there is a certeine will of God, ⁵⁴⁸ which they call effectuall; and also another of the signe: for there are giuen to all men one with another certeine signes of saluation; such as are outward vocation, which dooth chéefelie consist of the word of God, of preaching, and of the administration of the sacraments. Another will there is of God secret, which is called effectuall; and belongeth not vnto all men togither: for if it comprehended all men, no doubt but all men should be saued. For such is the strength and power of God, as of him the scriptures pronounce; ⁵⁴⁹ He hath done all things whatsoeuer he would. So that the prophet Ezechiel ment, that our punishments must not be ascribed to God; ⁵⁵⁰ but rather to the sinnes of our owne selues.

And when he addeth, that God would, that men should conuert and liue; that must not so be vnderstood, as though we may obteine eternall life by the merit of repentance; séeing we obteine that by faith, which onlie procureth to vs the mercie of God, through Christ. And no lesse is repentance than our faith to be reckoned among the gifts of God. And vndoubtedlie, ⁵⁵¹ as touching repentance, Paule speaketh vnto Timothie; If peraduenture God shall giue them repentance: but of faith it is written to the Philippians; God hath not onlie giuen it vnto you, that you should beleeue, but also to suffer for his sake. And vnto the Ephesians; ⁵⁵² By faith ye are saued, and that not of your selues, it is the gift of God. Verelie we haue these things by the liberalitie of God, not of our owne strength; bicause we are not sufficient of our selues, as of our selues, to further anie thing vnto our saluation; ⁵⁵³ For it is God that worketh in vs both to will and to perfourme: wherfore not some part of our saluation, but the whole dependeth of God. But and if thou shalt demand, whie God bestoweth these his gifts rather on this man, than on that? It is a thing vnsearchable. This ought to satisfie vs, to confesse, that whatsoeuer he dooth, he dooth it rightlie and isutlie.

62 But whereas Esaie saith; ⁵⁵⁴ that God dooth a strange worke, when he bringeth iust punishments vpon the wicked; it is no hard matter to make it agrée with the sentence that we haue set downe, séeing that God, of his owne accord, and without iust cause inferreth no euill: for he is prouoked by our sinnes, and he recompenseth our wickednes with a iust damnation. Neuertheles, in that place a strange worke séemes vnto me to signifie a worke vnaccustomed, ⁵⁵⁵ not séene, nor heard of before: as if God should saie; I will bring vpon you, not an ordinarie and dailie punishment, but a notable and woonderfull punishment. He that shall after this maner vnderstand the words of the prophet, in my iudgement he shall varie from the naturall sense thereof. And whereas it is written in the first chapter of the booke of Wisedome, ⁵⁵⁶ that God made not death, nor delighteth in the destruction of the liuing, it is (as I thinke) plainlie enough to be vnderstood by those things, which are alreadie spoken. For we may vnderstand, that God made not death, bicause we by our sins haue drawne it vnto vs: but yet we must not therefore affirme, that the same is no maner of waie deriued from God. Neither must Made or Ordeined be vrged vehementlie in that place, otherwise it might be againe obiected against them out of the 11. chapter of Ecclesiasticus, ⁵⁵⁷ that Death and life, good and euill, pouertie and riches are of God. And whereas it is added, that God reioiseth not at the destruction of the liuing; that is true as touching the predestinate, séeing of them he suffereth none to perish: when otherwise of the reprobate it is said in the first chapter of the Prouerbs; ⁵⁵⁸ I also will reioise in your destruction: for God is not led vnwillinglie or violentlie, but willinglie and gladlie to destroie the vngodlie. Moreouer, truth it is, that man at the beginning was created a liuing soule: and God for that cause may séeme not to be the author of death, ⁵⁵⁹ bicause he created man, that he might liue; who afterward by his owne fault, procured death vnto himselfe.

But yet herevnto I adde, that man could not haue life, without the speciall benefit of God; for he giueth it at his will and pleasure to whom he thinketh good. And vndoubtedlie that is true, which he himselfe speaketh in Ieremie; that His thoughts are the thoughts of peace, ⁵⁶⁰ and not of affliction. First, bicause that death, and hir reteiners are (as it hath béene said) drawne to vs by our owne selues. Further, it must not be lightlie weighed, which is afterward written in the prophet vnto the house of Israel, that is, vnto the elect, and them that are predestinate to saluation: for vnto them GOD intendeth nothing but for their saluation. As touching the name of Iehouah, by which God is speciallie named; bicause all things haue of him euen the verie being which they haue; and that therefore death, séeing it bringeth a man to nothing, cannot séeme to haue his cause of God, it is to be vnderstood, that death is ordeined for men as a punishment of sinne, and is laid vpon them that deserue it. Neither doo we denie, but that God of himselfe is life; séeing the essence of althings dependeth of him, as of the fountaine. Which neuertheles is not so, but that he can withdrawe the same, so often as he thinks good; for whatsoeuer he dooth, he dooth it voluntarilie, and of his owne accord: not as dooth the sunne, the stars, the moone, the fire, and other naturall things, which worke naturallie, and of a certeine necessitie. Therefore Dauid wiselie said; ⁵⁶¹ When thou openest thy hand, all things shall be filled with goodnes, which if thou plucke backe againe, and once dooest close, all things shall straitwaie be destroied. Howbeit, he closeth not his hand, except he be prouoked by our ill deserts. ⁵⁶²

← 36. The xviij. Chapter. A plaine exposition · Contents · 38. The second Chapter. Of the calling of →

Looke In Gen. 25, & vpon the whole 9. chapter to the Rom. and In 11, vers. 8, &c. ↩
A diuision of the question. ↩
Whether it stand with true pietie to dispute of predestination. ↩
The elections of God are diuerse. ↩
Iohn. 6, 70. ↩
Gal. 1, 15. ↩
Iohn. 15, 16. ↩
Luk. 10, 20. ↩
Rom. 9, 10. Gen. 25, 21. Mala, 1, 2. ↩
The reasons of them which saie that predestination should not be disputed of. Prosperus. Hilarius. ↩
Esaie. 4, 13. Rom. 11, 34. ↩
The reasons whereby Augustine defended his tretises and disputations of predestination. ↩
Paule doth oftentimes inculcate the doctrine of predestination. Rom. 8, 9, 10, 11. Ephe. 1. 2. Tim. 2, 19. Acts. 13, 48. Christ, and the Acts of the apostles haue made mention of it. Iohn. 10, 20. Mat. 20, 16. Matt. 25, 34. ↩
Matt. 11, 25. ↩
Iohn. 13, 18. ↩
Iohn. 15, 16. ↩
This doctrine is not against the fruit of preaching. ↩
Saluation and good works depend of God, and yet we must not cast awaie all care of liuing well. Phil. 2, 13. Philip. 1, 6. ↩
Iohn. 14, 1. Iohn. 6, 44. ↩
Matt. 13, 9. ↩
Deut. 30, 6. ↩
As well the fore-knowlege of God as predestination is certeine. ↩
An example brought by Augustine. ↩
A thing is not made euill, by the abuse thereof. ↩
Matth. 6, 9. ↩
Ibidem. 32. ↩
The fore-knowledge of GOD ought not to call vs backe from the indeuor of praieng. ↩
We cannot acknowlege the gifts of God, without wee knowe fro~ whence they spring. ↩
What that fountaine is. ↩
1. Thes. 2, 13
↩
We are willed to giue thanks for our election. ↩
Predestination confirmeth the doctrine of iustification. It is no new doctrine, seeing it is set foorth in the holie scriptures. Heresies the cause why doctrines were the more diligentlie searched out. ↩
The Fathers before Augustines time taught this doctrine. ↩
How predestination is obscure and how not obscure. ↩
When we will do anie thing, we must not haue an eie to predestination, but to the scripture. The certeine number of the elect hindreth not preaching. ↩
Manie consolations by this doctrine of predestinatio~; It must be set foorth to all, but not all after one sort. Augustine bringeth an argument of the like. ↩
Iohn. 1, 1. Iohn. 14. ↩
What things are to be taken heed of in preaching of predestination. ↩
A similitude. ↩
With what dexteritie predestination is to be intreated of. ↩
A similitude. ↩
Whether by this doctrine be confirmed a fatall necessitie. ↩
We must absteine from the name of destinie, and why. ↩
By the effect of predestination we are made free. ↩
By predestination our hope is confirmed. ↩
Rom. 5, 5. & 8, 24, & 27. ↩
verse 35. ↩
ve. 37, & 38. ↩
Our saluation is more safelie committed to God, than to our selues. ↩
The knowlege of predestination aduanceth the glorie of God. ↩
This doctrine is a part of the Gospell. ↩
Neuer anie man openlie denied the predestination of God. ↩
Pighius confuted. ↩
Although in God be no courses of times, yet the creatures which are predestinate before they begin to be, want not a beginning. ↩
Dead men are not now predestinated, for they are come to their end. ↩
Rom. 9, 11. ↩
Ephes. 1, 4. ↩
We concludeth that men are predestinate before they haue their being. ↩
Prophesies went before the things to come, and yet were no let to the libertie of men. Iohn. 7, 42. and 10, 35. and 13, 18. Acts. 1, 16. ↩
When a-murtherer killeth a man, he hath no regard to the wil of God. ↩
Iohn. 13, 21. Ezod. 4, 21. ↩
We may not excuse sinnes by Gods predestination. ↩
A subtill argument touching fate. ↩
A confutation thereof. ↩
1. King. 20, 6
↩
Iere. 25, 11. ↩
Matt. 10, 30 ↩
Praiers are not in vaine, though the euents of things be defined. ↩
Matt. 6, 32. Ibidem. 9. ↩
All things concerning the death of Christ were certeinlie determined before hand. Iohn. 2, 4. ↩
We must not denie vnto God so much as we attribute to the stars. ↩
Rom. 9, 11. & 13, & 15. ↩
Exo. 33, 19. ↩
Deut. 4, 37. ↩
Psal. 82, 37. ↩
1. Sa. 12, 10.
↩
Ierem. 1, 5. ↩
Matt. 24, 24. ↩
Iohn. 10, 28. ↩
Acts. 13, 48. ↩
Rom. 8, 28. ↩
Acts 2, 23, and 4, 28. ↩
Ephes. 1, 4. ↩
Sufficient proofs that before all eternitie predestination went before the creatures. ↩
Predestination proued by reasons. ↩
1. Cor. 2, 9.
↩
The definition of predestination. ↩
Quid nominis. ↩
Predestination is taken two maner of waies. ↩
Acts. 9. ↩
Galat. 1, 15. ↩
Ephes. 1, 4. ↩
Rom. 9, 11. ↩
Another distinction of predestination. ↩
Rom. 9, 22. ↩
Prou. 16, 4. ↩
Exod. 9, 16. ↩
verse. 28. ↩
The Schol-men affirme that onelie the elect are predestinate ↩
In this treatise vnder the name of predestination are comprehended the saints only. What predestination signifieth. Predestination and reprobation quite contrarie. ↩
Rom. 8, 28. ↩
The knowledge of God extendeth further than his prescience. ↩
Gods will goeth before his for-knowledge. ↩
The prescience of God extendeth further than his predestination. ↩
Prescience belongeth to the vnderstanding of God, predestination, to his will. ↩
Ephe. 1, 11. ↩
Wherein predestination & fore-knowledge agree, and wherein they differ. ↩
Brute beasts are not predestinate. ↩
Why the prouidence of God is said to be common to all things. ↩
Matt. 6, 28. Mat. 10, 29. and, 30. ↩
A definition of prouidence. ↩
The gouernment of God is not tyrannous. ↩
Administration extendeth to all things. ↩
Prouidence is vnmoueable, and why. ↩
Acts. 17, 28. ↩
Loue, election, and predestination, how they are ioined togither. ↩
How Augustine defineth predestination. ↩
A more full definition of predestination. ↩
Purpose is common to reprobation and predestination. ↩
Ephes. 1, 5. Rom. 9, 11. ↩
The purpose of God is his good pleasure. Purpose perteineth to the will. ↩
The mightie will of God. ↩
Rom. 8, 28. ↩
Predestination is no new thing. ↩
1. Tim. 1, 9.
↩
Ephes. 1, 4. ↩
The predestination of God is immutable. 2. Tim. 2, 19. Rom. 5, 5. Rom. 8. verse. 24. ↩
verse. 29. Ibidem. 35. ↩
Iames 1, 17. ↩
Esaie. 46, 9. verse. 29. ↩
verse. 8. ↩
Sometimes the promises & thretnings of God are changed. ↩
The gifts of God come vnto vs by Christ. ↩
Ephes. 1, 4. ↩
Christ is the hed of all the predestinate. ↩
Ephes. 1, 5. ↩
Rom. 8, 29. ↩
Ibidem. ↩
Ephes. 1, 4. ↩
Ephes. 2, 10. ↩
They which liue ill cannot brag of their predestination. ↩
Predestination is not in the things but in the mind of God. ↩
Predestination is before the predestinate. ↩
Why the effects are put in the definition. ↩
The ends of predestination are in the predestinate. ↩
How predestination is sometime called prescience. Looke In Rom. 9. I for this cause haue stirred thee vp. ↩
To speake properlie, God is not the cause of sinnes. ↩
Sinners are not all manner of waies excluded from the prouidence of God. ↩
Rom. 1, 24. and 28. Esaie. 6, 10. Ezech. 14, 9. ↩
According to the phrase of the scriptures, the reprobate are to be separated from the predestinate. ↩
A definition of reprobation. ↩
God dooth no iniurie vnto them, vpon whom he hath not mercie. ↩
Mat. 20, 15. ↩
Ibidem. 15. & Exod. 33, verse. 19. ↩
All men of their owne nature are in miserie. ↩
The reprobate are condemned bicause of their sinnes. ↩
Sinnes foreseene are not the cause why a man is reprobate. ↩
Rom. 9, 17. ↩
Exod. 9, 16. ↩
Esaie. 6, 10. ↩
The cause of predestination. ↩
Of the will of God may somtime be giuen a reason, but neuer anie cause. ↩
Exo. 13, 17. ↩
Gen. 2, 8. ↩
Gen. 15, 16. ↩
No reasons to be giuen of gods will but out of the scriptures. ↩
There is a finall cause of predestination. ↩
Rom. 9, 17. ↩
Ibidem. 23. ↩
The materiall cause of predestination may after a sort be shewed. ↩
The end thereof is taken two maner of waies. ↩
It may be both true and false, that we be predestinated by woorks. Ephes. 1, 4. and 2, 10. ↩
One effect of predestination may be the cause of another, but they can not be causes of the purpose of God. ↩
If sins were the cause of reprobation, no man might be elected. ↩
The purpose of God not to haue mercie, is as free as the purpose to haue mercie. Why the good works foreseene are not the cause of predestination. A place out of the second epistle to Timoth. 2. Tim. 2, 20. ↩
Rom. 9, 21. ↩
Matth. 7, 15. ↩
1. Tim. 2, 21.
↩
It lieth not in man himself to make himselfe a vessell of honour. Free will is not prooued by propositions hypotheticall. Esaie. 42, 16. ↩
God maketh men cleane, and they are said to make themselues cleane. ↩
Exod. 12, 10 ↩
Esaie. 8, 14. ↩
1. Cor. 1, 30.
↩
Mark. 1, 15. Ephes. 2, 8. ↩
The scriptures teach that predestination is not of works foreseene. ↩
Rom. 9, 11. ↩
A cauillation ouerthrowne. ↩
Vnto what principall points the predestination of God is reduced. Rom. 9, 21. Ephes. 1, 9. Rom. 9, 18. Ibidem. 16. ↩
Ibidem. 13. ↩
If election should depend of works foreseene, then iustification should come by works. ↩
Predestination the cause of vocation, and vocation the cause of iustification. ↩
Ephes. 1, 4. ↩
Ephes. 2, 10. ↩
1. Cor. 7, 25.
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Works be the effects of predestination, not the causes thereof. ↩
Phil. 2, 13. ↩
Eze. 11, 19. ↩
1. Cor. 3, 5.
↩
Iohn. 6, 44 ↩
They which be drawne were before vnwilling. ↩
Rom. 11, 5. ↩
Ephes. 1, 9. ↩
Good works are not the cause of our calling. ↩
1. Tim. 1, 9.
↩
Titus. 3, 4. If we should be predestinated by good works, the exclamation of Paule were to no purpose. Rom. 11, 33. ↩
The questi- is assoiled, when it is brought to the highest cause. Exo. 19, 13. ↩
How the question may be said to be assoiled and not assoiled. ↩
The aduersaries haue not herein satisfied humane iudgment. ↩
Matt. 11, 21. and 22. ↩
Vnto some God vseth not the meanes whereby they might haue beene mooued to saluation. ↩
As touching nature there is no difference in men. Rom. 9, 7. ↩
Ibidem. 10. ↩
Ibidem. 11. ↩
Faith foreseene mooueth not God to predestinate vs. ↩
By the scriptures it is prooued that faith is of God. ↩
Ephes. 2, 8. ↩
Ephes 6, 23. ↩
Rom. 12, 3. ↩
1. Cor. 7, 25.
↩
Phil. 1, 29. ↩
Acts. 16, 14. ↩
Acts. 13, 48. ↩
Matt. 11, 25. ↩
Mat. 13, 13. ↩
Matt. 16, 17. ↩
If faith be not the cause of predestination, much lesse other works. ↩
1. Tim. 1, 9.
↩
Ephes. 1, 4. ↩
That which is the latter cannot bee the efficient cause of that which went before. ↩
Our works cannot be of more woorthines, than predestination. ↩
Things constant and certeine depend not of things vnconstant and vnterteine. ↩
We must not so defend mans libertie, that wee spoile God of his libertie. ↩
We must attributed vnto God that libertie which the scripture sheweth of him. ↩
Rom. 5, 8. ↩
Loue towards God is kindled by the true feele of predestination. ↩
Iohn. 15, 16. ↩
The same consideration is not of Gods choise that is of mans choise. ↩
Touching saluation the whole must be ascribed vnto God. ↩
If predestination should depend of works, it wold make vs not to hope, but to despaire. ↩
Rom. 8, 1. and 8, &c. ↩
Ibidem. 27. ↩
In which words of Paule the aduersaries are deceiued. ↩
A place of Salomon cited by the aduersaries. Prou. 8, 17. The loue of God springeth not of our loue, but contrariwise. ↩
1. Ioh. 4, 10.
↩
God compared to a potter. ↩
Rom. 9, 11. ↩
Ephes. 1, 11. ↩
God worketh according to his owne will, not according to ours. 1. Cor. 1, 26. ↩
1. Cor. 6, 11.
↩
Ephes. 2, 12. ↩
The mercie of God is more declared, if we be predestinated freelie, than if of works. Matt. 9, 9. Luk. 23, 43. Luke. 7, 37 1. Cor. 1, 23. ↩
The difference of the beleeuers and of the vnbeleeuers dependeth of vocation. ↩
God said not that he would deliuer his people for their works, but for his names sake. The Iewes were not for their works sake preferred before the gentils. Acts. 7, 15. ↩
Ezec. 16, 3. ↩
What must be doone in iudging of controuersies. ↩
The sonne of God did freelie take vpon him the humane nature. ↩
As iustification is not of works, so likewise is not predestination. ↩
Christ and his death is the principall effect of predestination. ↩
Christ as touching his humane nature and death is not the cause of predestination. ↩
Sentences of manie of the fathers agree not togither as touching this doctrine. ↩
It is not true that they saie, that all wholie is not of God. ↩
It is not true also that God electeth, bicause of faith foreseene. ↩
We must giue sentence according to the scriptures, not according to the fathers. ↩
If that election be free, why yet is there added a respect vnto works? ↩
Luke. 1, 48. ↩
⟨…⟩. ↩
⟨…⟩. ↩
Mary ment not that she was elected for any merit of hir owne. The song of Marie setteth foorth the mercie of God and not merits. Ibidem. 50. verse. 54. verse. 55. The image of our predestination appeereth in Christ. ↩
A place in the first booke of Samuel. 1. Sam. 16. 7. ↩
In committing of an office to any man, we must haue respect to the ablenes of the person. 1. Tim. 3, 1. ↩
Acts. 1, 23. ↩
God findeth not the hart good in men, but maketh it good, ↩
An example of Saule. Sam. 19, 24. ↩
The cause of our damnation is not to be sought for in God. ↩
verse. 30. ↩
No creature is void of the goodnes of God. ↩
Matt. 5, 45. ↩
Mat. 20, 15. 16. ↩
Manie men are called, but few are chosen. Of manie nations, onlie the Hebrues were chosen by God. Deut. 32, 8. Rom. 9. 27. Though the Iews were manie, yet onlie a remnant of the~ were saued. In nature things that be most pretious are most rare. Why God maketh things excellent, to be rare. ↩
What is the nature of crueltie. ↩
Ierem. 12, 1. Hab. 1, 13. Ps. 37, & 73. ↩
A great difference betweene Nemesis, & crueltie. ↩
Rom. 11, 33. ↩
Rom. 9, 19. ↩
How the iustice of God is to be defended. ↩
Necessitie taketh not awaie the nature of sinne. ↩
Acception of persons. Looke In Rom 2. 11. ↩
By the doctrine of predestination is opened a windowe vnto good works, not vnto wickednes. The doctrine of the aduersaries openeth a wide gate vnto manie euils. ↩
How God is after a sort said to will sinnes. ↩
Ezec. 33, 11. Looke in 1. Sam. 2, 22 The first answere. ↩
Psal. 115, 3. ↩
The second answere. ↩
verse. 13. ↩
God punisheth not wickednes against his will. ↩
Prou. 1, 26. ↩
verse. 11. ↩
Ezec. 14. 9. 1. Kin. 22, 22. Esaie. 6, 10. ↩
How it must be vnderstood that God deceiueth no man. ↩
They which are deceiued, are iustlie deceiued. ↩
verse. 14. ↩
Our nature as it was instituted was without corruption. ↩
Matt. 26, 24. ↩
Whether it had beene better that Iudas had neuer been borne. ↩
No man can gather out of the scriptures anie effectuall arguments that he is a reprobate. ↩
The example of Francis Spiera. ↩
The godlie suspect not that they belong to the reprobate, and why? ↩
Pighius vnderstood not our meaning. Originall sinne went not before predestination. How sinnes fall vnder reprobatio~. ↩
Originall sinne goeth before euery mens damnation. ↩
A fond imagination of Pighius. ↩
God apointeth not those things which shall haue no successe. ↩
Christ had not come, vnles sinne had bene committed. ↩
Infants perish vnles they be renewed by the mediator. ↩
Rom. 9. 11. ↩
Ibm. ver. 18. ↩
If sin were the true cause of reprobation, none should be elected. ↩
What the effects of reprobation are. ↩
Christ is the first effect of predestination. ↩
verse. 28. ↩
Ephe. 2. 10. ↩
Rom. 9. 22. & Ephe. 1. 6, The effects of reprobation. ↩
The state of the first man. ↩
Whether y e first man were reprobate or predestinate. ↩
Rom. 1. ver. 24. and 26. ↩
Esaie. 6, 10. ↩
God is not alike the cause of all the effects of reprobation. ↩
Looke part 2. place. 3 art 3. and 7. ↩
The grace of God is not set forth as common to all men. ↩
Verse. 44. ↩
Whether all me~ are drawen of God ↩
A similitude. ↩
Iohn. 19, 11. ↩
Iohn. 5, 15. ↩
Iohn. 6. 53. ↩
verse. 37. ↩
verse. 45. ↩
verse. 11. ↩
verse. 28. ↩
A cauill. ↩
A similitude. ↩
verse. 29. ↩
It is of necessitie that the predestinate abide. ↩
Matt. 24, 24 ↩
ver. 37, & 44 ↩
Verse. 27. ↩
Verse. 8. ↩
Matt. 11, 27. ↩
The reuealing of Christ is not common to all men. ↩
Ibid. ver. 25. ↩
A cauillation. ↩
Matt. 13, 11. ↩
Esai. 6, 9. ↩
Rom. 9, 15. ↩
Exod. 33, 19 ↩
Rom. 9, 17. ↩
Exod. 9, 16. ↩
Rom. 9, 22. ↩
Acts. 8, 23. ↩
Repentance is the gift of God. 2. Timot. 2. 25, and 26. ↩
Mat. 12, 31. ↩
Acts. 16, 14. ↩
Apoc. 3, 20. ↩
Phili. 2, 12. ↩
Matt. 20, 16, and 22, 14. ↩
1. Cor. 12, 11
↩
Grace is not to be put as nature. ↩
1. Cor. 3, 5.
↩
Phil. 2, 13. ↩
1. Co. 15, 10
↩
It is not in our power to receiue grace offered. Rom. 9, 16. ↩
Phil. 2, 13. ↩
Ezec. 11, 49 ↩
Psal. 116, 36 ↩
Psal. 51, 10. ↩
Mat. 7, 18. ↩
A similitude. ↩
Grace and righteousnes are neuer called a reward. ↩
Rom. 7, 18. ↩
How flesh is vnderstood in the holie scriptures. ↩
1. Cor. 4. 7.
↩
Whie we praie vnto God for the conuersion of infidels. ↩
Whether God giueth to euerie man so much grace as sufficeth. ↩
Rom. 9, 17. ↩
Mat. 11, 21. Tyre and Sidon had not so much grace giuen them, as was sufficient. ↩
Iohn. 15, 16. ↩
The aduersaries are compelled to saie, that no man is elected of God. ↩
1. Cor. 3, 6.
↩
Phil. 1. 6. ↩
Ephe. 11, 1. ↩
Gal. 1, 15. ↩
A confutation of the arguments of the aduersaries. ↩
Outward calling is common to the predestinate and reprobate. ↩
Luke. 3, 6. Iohn. 6, 45. Iere. 31, 34. Ioel. 2, 28. ↩
Rom. 1, &. 2. ↩
Whether opinion attributeth more to the mercy of God. ↩
Matth. 5. 45. The reprobate are not without some benefits of God. ↩
Some are borne vnapt to naturall felicitie. ↩
Gen. 1, 27. ↩
Iohn. 1, 12. ↩
Whether all men haue power to be made the sonnes of God. ↩
1. Tim. 2, 6.
↩
How this is to be vnderstood, that Christ died for all. ↩
Rom. 51, 7. ↩
1. Co. 15, 22.
↩
How the comparison of Adam with Christ is to be vnderstood. ↩
1. Tim. 2, 4.
↩
How God will haue all men to be saued. ↩
Gen. 8, 9. ↩
Iohn. 1, 9. ↩
Matt. 11, 21. ↩
Two societies of men whereof either of them haue their vniuersalitie. ↩
Iohn. 6, 45. Ier. 31, 33. ↩
Iohn. 12, 32. ↩
Ioel. 2, 28. Esai. 66, 23. ↩
Luke. 3, 6. Psal. 145, 14 ↩
Iohn 3, 32. Matt. 10, 32. ↩
Phil. 2, 21. ↩
Psal. 14, 3. ↩
Two cities, the one of God, the other of the diuell. ↩
Sundrie instances against the aduersaries. ↩
Matt. 13, 37. ↩
Whether Christ were let, that he could not gather the elect together. ↩
Rom. 1, 20. How the Gentiles were said to be inexcusable. ↩
Rom. 3, 29. ↩
God is the God of all men. ↩
Whose God God is peculiarlie said to be. ↩
1. Tim. 4, 10.
↩
How God is said to be the sauiour of all men. ↩
Rom. 10, 21. ↩
Esaie. 65, 1. ↩
Apoc. 3, 20. ↩
Esai. 49, 15. ↩
Whether the reprobate doo serue the purpose of God. ↩
Rom. 9, 17 & 23. Eccle. 12, 3 ↩
The reprobate may for a while doo good workes, & the predestinate may fal into most grieuous sinnes. 1. Sam. 9, 21. 1. King. 11, 4. ↩
1. Kings. 3, vers. 2. & 6.
↩
1. Kings. 21, 27, & 29. 1. King. 12, 2
↩
Ezec. 18, ⟨…⟩4. ↩
1. Sam. 11, 4 Matt. 26, 74. Psal 206, 33 Exod. 32, 21
↩
Good works doo serue both to predestination, & to reprobation. ↩
Sinnes also doo serue to both. ↩
Rom. 3, 8. ↩
Look part. 1. pl. 3, art. 13. ↩
Whether by predestination, is brought in necessitie. ↩
Rom. 2, 6. ↩
How necessitie is defined. ↩
The grounds of necessitie are inward & outward. A diuision of necessitie. A Geometricall necessitie. ↩
Dan. 3, 21. ↩
Iosua. 10, 12 ↩
1. Kin. 17, 1.
↩
1. Kin 20, 1. A diuision of necessitie that commeth outwardlie.
↩
A sense composed and a sense diuided. ↩
An other distinction of necessitie. ↩
Our actions haue no necessitie of inward principles, but haue it by supposition. ↩
The will cannot be constrained. ↩
Proofes for necessitie, by supposi⟨…⟩. Matt. 20, 19. Act. 2, 23. ↩
Act. 1, 16. Luk. 22, 37 ↩
Iohn. 10, 35 ↩
Heb. 6, 4. ↩
Mat. 24, 24. Ibidem. 35. ↩
Luk. 2, 49. ↩
1. Tim. 2, 19
↩
Iohn. 10, 29 ↩
Psal. 115, 3. ↩
These thinges belong also vnto prouidence. Whether our actions shalbe called necessarie or contingent. ↩
Verses of Cicanthes touching destinie. ↩
The prescience of God must not be separated from his will. ↩
The prescience of God inuerteth not natures. ↩
Predestination is the cause of all our good actions. Praiers of the Church. ↩
Permission belongeth vnto will. ↩
Note what God doth towards the reprobate. ↩
Whether our will be vtterly determined to one part. ↩
Manie things are possible which neuer shall be. ↩
Matt. 26, 53. ↩
Matt. 26, 21. ↩
Rom. 9, 13. ↩
1. Co. 11. 19.
↩
1. Kings. 20. 1. and 5. The certeintie of the foreknowledge of God is constant & is not changed. Ionas. 3 4. and 10. Esaie. 38, 1.
↩
verse. 8. ↩
1. Cor. 9, 27. Why Paulr chastised his bodie.
↩
The saints worke well to the end they may be obedient to predestination. ↩
It is dishonestie for a man to giue good admonitions, and to liue wickedlie. ↩
Ciceros opinion repugnant to our religion. ↩
God reuealeth to the prophets things that he will doo. Amos. 3, 7. Gen. 6, 3. Gen. 1⟨…⟩, 17. ↩
Gen. 15, 13. ↩
Ier. 25, verse 8, and 12. ↩
The authoritie of the prophets is constant. ↩
If we denie GOD the foreknowledge of things, we denie him to be God. Psal. 14, 1. ↩
Note what is said by Cicero. ↩
verse. 2⟨…⟩. ↩
Why Cicero denieth vnto God the foreknowledge of things. ↩
How the Stoikes discharged the will of man from fate. ↩
An example of Oedipus. ↩
The elections and choises of man are not against the prouidence of God. ↩
The will of man is placed in the order of causes. ↩
God by his prescience changeth not the nature of causes. ↩
Fortune & chance are referred vnto vs, not vnto God. ↩
God is the working cause. ↩
Our wils mu⟨…⟩ not be exempted from the foreknowledge of God. Note a saieng of Augustine. ↩
Necessity of two sorts. ↩
Not euerie necessitie hurteth the will. ↩
What things wicked men wish for in this question. ↩
Our memorie compelleth not things past to be past. ↩
Ephes. 1, 11. ↩
How the will of God bringeth not necessitie vnto things. ↩
Acts. 17, 28. ↩
The will receiueth such motions of God as he will. ↩
Second causes may be doubtfull, wheras yet the will of God is certeine. ↩
Euerie thing while it is, is of necessitie. ↩
We doo not defend freewill. ↩
Matt. 6, 12. Gala. 5, 17. ↩
Rom. 7. ver. 15, and 23. ↩
verse. 22. ↩
God could keepe vs from al maner of sinne, but he doth it not. ↩
Monitions, lawes, and punishments are not in vaine ↩
Praiers also are not in vaine. ↩
Mat. 26, 21. An example. ↩
Ibidem. 39. ↩
Ioh. 10, 11. ↩
Acts. 4, 27. ↩
Gen 45, 7. ↩
Esaie. 10, 7. ↩
Exo. 23, 31. ↩
Iosua. 6, 16. ↩
Iob. 1, 21. ↩
Of predestination and the counsell of God cannot be inferred anie excuse of sins. ↩
In 1. Sam. 2, verse. 25. ↩
Ezec. 18, & 33, 11. ↩
That God would not the death of a sinner. verse. 21. ↩
Ibidem. 13. ↩
Wisd. 1, 13. ↩
Genes. 2, 7. ↩
Diuers testimonies that God will not the death of a sinner. Iere. 29, 11. ↩
Lamen 2, 8. ↩
Zach. 8, 14. ↩
Esai. 14, 24. ↩
Death distinguished. ↩
That the death of the bodie dooth depend of the death of the soule. Rom. 5, 12. ↩
1. Pet. 2, 24.
↩
Augustine. ↩
Iohn. 1, 44. ↩
In what respect God made death ↩
Gen. 1, 31. ↩
Augustine. ↩
A similitude. ↩
One will of God absolute and another recompensing ↩
The conditions of sinners must be considered. ↩
Ezech. 18. and 33, 11. ↩
One will of God effectuall, and another signified. ↩
Psal. 135, 6. ↩
Ezec. 33, 11. ↩
Faith and repentance gifts of God alike. 2. Tim. 2, 25. Phil. 1, 29. ↩
Ephes. 2, 8. ↩
1. Cor, 3, 5. Phil. 2, 13.
↩
Esai. 28, 21. ↩
How it is a strange worke vnto God to punish euils. ↩
How God made not death. Wild. 1, 13. ↩
verse. 14. ↩
verse. 26. ↩
Genes. 2, 7. ↩
Iere. 29, 11. How God is to be vnderstood to thinke the thoughts of peace. ↩
Psal. 104, 28 ↩
Looke the Theses De praedestinatione & prouidentia at the end of the Common places in Latin. ↩

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VVhether God would kill or destroie anie man.

Footnotes